Saint James, Brother of Jesus

 Camel Knees and the "Epistle of Straw"

In the history of the early church, few figures command as much respect—and yet generate as much theological tension—as James, the brother of Jesus.

He is a study in contrasts. He grew up in the same house as the Messiah but didn't believe in Him until the very end. He was a staunch Jewish traditionalist who nevertheless opened the door for Gentiles to enter the church. And he wrote a letter that was so practical, so demanding, and so focused on behavior that centuries later, the great reformer Martin Luther infamously debated removing it from the Bible, labeling it an "epistle of straw."

Yet, when the dust settles, the Book of James stands as one of the most vital, grounding texts in the New Testament. It forces us to ask the uncomfortable question: If your faith doesn't change your life, is it real faith at all?

To understand the book, you have to understand the author. As discussed in previous posts, James (Jacob) was the half-brother of Jesus. For the roughly three years of Jesus’ earthly ministry, James was an outsider, looking on with skepticism.

The turning point was the Resurrection. Paul records in 1 Corinthians 15:7 that the risen Christ "appeared to James." That singular event transformed him from a skeptic into a pillar.

By the time we reach Acts 15, roughly around 50 AD, James is the presiding leader of the Jerusalem church. He is not just a participant; he is the heavyweight who delivers the final verdict at the Jerusalem Council. Historical tradition, recorded by the early historian Eusebius, tells us that James was a man of such intense prayer that his knees became calloused and hardened, earning him the nickname "Old Camel Knees."

He was a man of action, a man of prayer, and a man who did not mince words.

The primary reason James causes theological heartburn stems from a specific section in the second chapter of his letter.

The Apostle Paul, in his letter to the Romans (written around 57 AD), champions the doctrine of Justification by Faith. Paul writes: "For we hold that one is justified by faith apart from works of the law" (Romans 3:28). This is the bedrock of the Gospel—we cannot earn our salvation.

But James writes this:

"You see that a person is justified by works and not by faith alone." — James 2:24

On the surface, this looks like a direct contradiction. It appears as though James is picking a fight with Paul, arguing that we do have to earn our way to heaven. This apparent conflict is why Luther struggled with the book; he feared it undermined the grace of God.

However, a closer reading reveals that James and Paul are not fighting each other; they are fighting two different enemies.

Paul was fighting Legalism. Paul was addressing Jewish converts who believed they had to keep the Mosaic Law (circumcision, dietary restrictions) in order to be saved. Paul argued that works cannot save you; only Jesus can.

James was fighting "Easy Believism." James was addressing people who claimed to have faith but lived exactly like the world. They were intellectually agreeing that God existed but showing no fruit. James argues that a faith that produces no change is not saving faith—it is dead faith.

"You believe that God is one; you do well. Even the demons believe—and shudder!" — James 2:19

James is not saying that works make us righteous before God. He is saying that works are the inevitable evidence of a righteous heart. Paul focuses on the root of salvation (faith); James focuses on the fruit of salvation (works). They are two sides of the same coin.

Beyond the theological debate, the Epistle of James is famous for being perhaps the most practical book in the Bible. It reads less like a theological treatise and more like the Wisdom Literature of the Old Testament (Proverbs or Ecclesiastes), but updated for the New Covenant.

James is punchy. He uses over 50 imperatives (commands) in just 108 verses. He doesn't want his readers to sit and ponder; he wants them to stand and act.

His themes are uncomfortably relevant:

Taming the Tongue: James calls the tongue a "fire" and a "world of unrighteousness" (James 3:6). He argues that religious observance is worthless if a person cannot control their speech.

The Trap of Wealth: He issues blistering warnings to the rich who oppress the poor, reminding them that their gold and silver will corrode and testify against them (James 5:3).

Trials and Maturity: He opens the letter with the famous, counter-intuitive command: "Count it all joy, my brothers, when you meet trials of various kinds" (James 1:2). He reframes suffering not as a punishment, but as a gym for the soul, producing steadfastness.

The Epistle of James is essential because it prevents Christianity from becoming a purely intellectual exercise.

It Defines True Religion: In a world of rituals, James boils religion down to the practical: "Religion that is pure and undefiled before God the Father is this: to visit orphans and widows in their affliction, and to keep oneself unstained from the world" (James 1:27).

It Diagnoses Hypocrisy: James serves as a mirror. He challenges the believer who attends church but ignores the poor, or the leader who speaks of grace but has a sharp tongue. He insists on integrity—wholeness between what we say and what we do.

It Balances the Christian Walk: If we only read Paul, we might be tempted to think our behavior doesn't matter because we are "under grace." James grabs us by the collar and reminds us that grace transforms us. If there is no transformation, there is reason for concern.

James was not writing to contradict the Gospel of grace; he was writing to protect it from being cheapened. He understood, perhaps better than anyone, that the message of his brother Jesus was not just a ticket to heaven, but a call to a new way of living on earth.

The Epistle of James remains a challenging read. It does not soothe the ego; it scrutinizes the conscience. But in that scrutiny, it offers a pathway to a faith that is alive, active, and genuinely powerful.